So much of our lives revolve around monotony and dead time. But it’s not about you. David Foster Wallace reminds us to consider the richness of our surroundings and to understand the value of a true education.
First of all, I want to state what my goals definitely are not.
I don’t want to stop you from enjoying a transcendent experience at church or synagogue on the weekends. I don’t want the world to stop reading religious texts or to extinguish every last trace of the Bible or Koran from material existence (What other kind of existence is there anyways?).
(How atheists really want to spread their views. Not.)
I don’t even necessarily want people to stop identifying as Christians or Muslims or whatever, even though much can be said about what identities we should hold primary, and whether those considerations put primacy on individual choice, or whether society has a role in directing people’s energies towards a more harmonious, tolerant whole.
And there are many different reasons why my goals wouldn’t matter to you even if you are religious. If you think of religion in a vague, academic sense as Durkheim did (in the categorization of the sacred and the profane), then pretty much anything is religion, and you’ll still have it. If you think of God as something that goes beyond theism in the Paul Tillich sense (God Above God, faith as ultimate concern), then your religious beliefs are solid (I think) even if all my goals become reality.
And yes, I understand that for many traditional theists, my demands are outrageous, even offensive. So here it goes.
1) All religions have to lose their supernatural claims.
This means a full embrace of science. If you think Jesus literally rose from the dead, that’s not going to cut it. If you think maybe, just maybe there was a real Garden of Eden, that’s probably not going to pass either. You can’t believe that prayer actually does something. (I’m not against people praying though, oddly.) The reason is that we’re tired of humanity having to spend energy to fight claims that seem really trivial at first, but somehow cause parents to watch their children die in front of them, make people think that creationism is actually worth teaching in the schools, or take the existence of heaven and hell way too seriously. Removing actual supernaturalism from religion makes adherents more likely to not descend into a state of extreme denial of reality.
2) Religion has to give way to secular ethics.
I’m willing to compromise on this, but not by much. You can use religion to explain why you feel passionately about a moral issue, and why this religious motivation inspires you to be an activist. But humanity shouldn’t take religious arguments for why something is right or wrong seriously. We should stop fooling ourselves into thinking that debates over whether homosexuality or slavery is right or wrong belong in the sphere of people arguing about the proper exegesis of the Bible. We have much better ways to settle issues like that. It’s called the body of secular ethics (notably utilitarianism) in modern philosophy.
3) Religion has to give way to secular politics.
It’s similar to ethics. But no quote I’ve found has been as good as this one:
4) We should promote general religion over specific religion.
I think there’s a a need and a good that specific religions provide. Just as pro-lifers say they want to promote a “culture of life”, I think there’s a case to be made that promotion of civil religion, the kind that emphasizes common values and universal humanistic truths, is important. How I want this civil religion to play out I have not fully decided, but I don’t see why it can’t take many forms to promote the spiritual and psychological health people in general. One need not have the fantastical visions of Alain de Botton to find a practical way to keep the good parts of religion or to recognize that there’s something valuable in promoting those good parts in a reasonable, *socialized* manner.
I believe there was once a commenter on this blog who asked that if I wasn’t content with Christians holding the position that “homosexuality is a sin and therefore gay people must be celibate,” what he could possibly do without leaving Christianity. My answer was that Christianity needed to change, drastically, just as it had done so in the past with all the schisms and scandals in the Church. I also noted that there are many LGBTQ-affirming Christians out there, and that it wasn’t a practical impossibility to change one’s position.
Of course, I pretty much got yelled at online for suggesting that Christians fundamentally change the Word of God, or at least the orthodox interpretation of such revelations.
Unfortunately, that’s kind of my demand. And if you’re not happy with it, then I’m afraid you’re not going to enjoy the work that this secular movement is going to do to fundamentally change the culture and ethos of this country.
This post will be fairly brief because this topic has been discussed a lot. All you have to do is seek out all the sources that already exist!
I remember when I was in elementary school, I went with a group of Asian friends to a parade on the South Side because we were paid to be next to a float and walk alongside it in promotion of a city project (it was the repair of the Dan Ryan Expressway). It was arguably one of the most awkward and most terrifying experience of my life. It was pretty obvious that we were the only *different* ethnicity there. But that wouldn’t have been a problem if it hadn’t been for the kids around us insisting that we act like Bruce Lee and that we fight them with karate or something. When you’re surrounded by kids that seem to want to fight you, you tend remember it. We tried to walk away and forget it.
Of course, feeling terror is not interesting in and of itself. There are many times when people are afraid, and there have been many people who have had much worse experiences that I did.
The incident had me thinking a lot about why people form the conception of others in the way they do, and whether it’s the media or something else.
(Martial arts is really cool. Fighting and all. But there’s a philosophy of discipline and hard work behind it.)
The funny thing is that I rather like Bruce Lee. He brought the martial art of an entire country to America and the world, and popularized respect for it. More importantly, he was as American and human as any of us. He went to college here and studied drama and philosophy. He married an American and was actually an American citizen. His movies, though very imperfect, showed many ethical and philosophical sides to martial arts and human existence in the characters that he played. Bruce Lee himself was a physical trainer, a filmmaker, an artist, and a poet. He was also, somewhat in an irrelevant way, an atheist.
The question is how did all of this richness and depth get all lost and reduced to the image of merely fighting multiple people on the street?
This is not to defend the media or anything like that. Even Bruce Lee left Hollywood in the 1970′s because he felt he had a lack of opportunity there due to discrimination.
As articles like this suggest, there is still a lot more to be done in the media to change the status quo, even though not all stereotypes are media driven.
From New York Knicks basketball star Jeremy Lin to Priscilla Chan, wife of Facebook founder Mark Zuckerberg, the mainstream media usually portray Asian-Americans as wealthy, well-educated and foreign. The dominant cultural narrative routinely ignores working and middle class Asian-Americans, people of various nationalities who struggle with the same socioeconomic conditions as do other Americans.
Despite shortcomings, mainstream media are rarely criticized for the way they depict Asian-Americans, even though the lack of depth in the coverage is stunning.
Yes, the media sucks. But we have to do our part in not selectively remembering what’s actually depicted either. Sometimes there’s more richness and depth in people, if not in the media, than you realize. Doing otherwise is just confirmation bias acting on our stereotypes.
And by the way, Happy Asian-Pacific Heritage Month!
I admit that one of the most annoying things about philosophical discourse is this assumption that there exists this sacred, unbreakable distinction between the “subjective” and the “objective”. Whether we are talking about things like beauty, morality, value, or even probability, there is a tendency to think of the subjective as that realm where it is merely opinion or feelings, fleeting as they may be, and the objective as that realm which is eternally and cosmically really really true no matter what you think or say.
I think these poor definitions (or maybe misconceptions of the definitions) put unnecessary restrictions on our thinking, especially if all we want is a coherent and satisfying framework for believing that the things we care about have value even when we aren’t here. If, on the other hand, you aren’t satisfied with anything but a cosmic, utterly transcendent, nearly magical idea of “value”, then I can’t help you.
As a utilitarian, I like to think of value as determined by, well, utility. But doesn’t utility depend on beings to be in existence, and what if those beings aren’t there anymore? Isn’t value completely subjective?
Let’s do a thought experiment. Suppose we got to explore a new planet in some far away solar system, and we discovered that the inhabitants of this planet had all disappeared or died, leaving their valuables like their cars and dishwashers in their houses. Are we to say that these artifacts have no value (apart from artifact value) even though we don’t know how to drive alien cars and their dishwashers are worse than ours? Does the nonexistence of the creatures affect the value?
I think we can safely say that value does definitely depend on how it once related to the subjective lives of those around them. If there were no conscious creatures ever, the Universe would just be a barren place, and the idea of value just wouldn’t have coherent meaning.
I think think value is not merely what we think or feel. When I say a car (or something abstract) has value, I don’t mean that I like cars and you should too. I mean that I recognize that conscious creatures do (or had once) like cars, and that this object-person relationship that emerges from the consideration of utility in others is something I recognize. It’s the difference between saying, “I like chocolate ice cream” and “I observe that chocolate ice cream has increased the utility of many people and thus I recognize that it has value, especially given that I think there’s something objectively real in chocolate ice cream (its sugary, creamy awesomeness in the form of certain chemical arrangements)”
After all, the ability to go beyond one’s own mind and recognize others is the basis of science, morality, and the typical ways Bayesians converge towards truth, or at least agreement.
So yes, I think value is subjective, but it isn’t as subjective as you subjectively think.
It’s curious that I get economic questions a lot. But let’s roll.
Does the gender wage gap exist? I think it does. My priors are that it does because we know that in experimental settings, employment discrimination is very real. But what does the observed evidence in the labor market tell us?
First of all, good interpretation of statistical evidence requires that we evaluate not just individual studies and papers, but the entire literature. Reviews of this literature suggest that “there is considerable agreement that gender wage discrimination exists“.
The parsimonious “let’s control for observables” approaches have yielded mixed results. Most of the wage gap disappears, but leaving some significant difference behind. That difference has been the subject of many arguments on both sides. But let me suggest a different way to think about the wage data (or any kind of data).
For many things in life, the fact that you can observe something is information in and of itself. The fact that for a specific individual, a wage is offered and accepted (and then by random chance recorded in population surveys) is telling. Surveys generally do a great job of randomly selecting a sample from the population, but the market does not do a good job of randomly choosing who works at what wage, or whether certain people work at all. Selection bias is at work, whether you like it or not. The only thing I want to convince you of is that the existence of selection bias is something to really consider when thinking about “controlling for other factors”.
Selection, its effects and more specifically how to correct for them, is the area of research that got James Heckman his Nobel Prize in Economics in 2000. Most interestingly, it has been used extensively to study the determinants of wages.
How exactly does selection work in our setting? Let me draw you a few pictures! But I don’t have my awesome graphic design software installed, so I’ll have to do with MS Paint.
If controlled wages for females (sorry everyone, the U.S. surveys don’t code for third gender or anything like that) are lower, and if we want to think about selection into the sample, then we have to ask, “what would make a a person work?”
We all have an intuition that there’s a wage low enough where we would choose not to work. We call it the reservation wage. There are many reasons to think why this wage is nontrivial. Maybe spousal income might be a good substitution for individual income, so we choose to work only if we have to or we’re paid a lot for it. Maybe you believe that the evil welfare state is causing many low-wage workers to rely on unemployment benefits and food stamps because welfare is supposedly better than working at some low wage.
The effect of this reservation wage, if it were a strict thing, would mask more of the lower end of the lower distribution than the lower end of the higher distribution. Take a look at the graph, and imagine all the points under the black horizontal line are not observed. In reality, it would mean that many women choose not to work, which is empirically true because female labor force participation is not all that high.
When there’s selection on the lower end of the spectrum, it makes the slope of the line flatter, which means it makes the estimate of the gender wage gap smaller than it actually is.
An important point is that the graph is a little exaggerated. Specifically, the reservation wages are different for everyone. So there’s no clear black line you can draw on the graph where all the points below that line are unobserved. Instead, we should think of the appearance of a point in the data as a probability–a probability that increases as the wage gets higher because you are more likely to work!
I’m still trying to find a really good paper on specifically the U.S. gender wage gap and selection bias correction (across all different kinds of ways to correct for it), and it’s not been going well. There’s this paper using data from Columbia that suggests “that self selection into the labor force is crucial for gender gaps: if all women participated in the labor force, the observed gap would be roughly 50% larger at all quantiles.” Of course, we need to review the entire literature.
I *love* a lot of people, some famous and some not. But I think the questioner is asking me to narrow down a list of people that are above and beyond even a high standard of awesomeness, and have me explain why. Here we go.
As you might expect, Carl Sagan has always been one of my favorite people. Not only a great scientist, but an excellent communicator of science to the public. Not only a great communicator of science, but a dreamer who cared about the political and social realities of our time and offered a vision about the future transcended our present location in time and space. At a time when the Cold War seemed far from over, he condemned the “obscene” number of active nuclear weapons on Earth and framed it in the context of existential risk and survival in the vast Cosmos. He talked passionately about the need to protect our fragile environment from the dangers of climate change. He warned us against the costs of religious or political divisions. And he directly addressed a lot of social issues, like the prohibition of marijuana. He died in 1996, convinced that we are not alone in the Universe.
The next person on this very short list is Bayard Rustin. He was a civil rights activist, a socialist, a Quaker, and a gay rights advocate. He agreed with MLK and Gandhi’s philosophy of nonviolence, and he worked to organize the 1947 Freedom Ride and the 1963 March on Washington for Jobs and Freedom. He traveled to California and worked to protect property rights of Japanese Americans during WWII internment. Although he identified as a member of the Communist Party during his early life, he eventually became disillusioned with the movement.
It wasn’t his communist history that got him in trouble as much as his open homosexuality. His political opponents, many part of the more conservative parts of the Civil Rights movement, labeled him as a pervert and a corrupting influence, and many historians say that his legacy suffered as a result. It’s a shame that he’s not more well-known these days.
There’s a great documentary about Rustin if you want to learn more.
It’s SSA’s blogathon week! In case you didn’t know, the Secular Student Alliance empowers students from all over the country to build secular communities and to do generally awesome things.
So if you’re willing to donate money, let me know, and I’ll write a blog post for you right here on Inspirational Freethought, on any topic of your choice, which will be published from 12PM to 6PM this Sunday!
If you’re not in the position to donate, you can still request a blog post, although I can’t guarantee it, and I just won’t be as nice to you. =)
So any topics, issues, or questions you’re interested in?
There was a time at the UChicago campus when the InterVarsity Christians set up a tent outside and politely asked people, “What Are You Thirsty For?” as part of a larger national evangelism campaign. I think it was a very sincere effort to spark conversation about what people wanted in life, and how it connected to Christianity.
Well, I wasn’t asked, and who knows what I would have said, but I’m going to try to answer anyways.
This is what I’m thirsty for.
-I’m thirsty for a world of humanism, a world where old, narrow allegiances and ideologies give way to an appreciation of the well-being of all forms of sentient life and a true effort to minimize suffering, paying special attention to the poor, the disadvantaged, the outcasted, and our animal cousins.
-I’m thirsty for a world where people will learn to understand the benefits of thinking skeptically and the dangers of not recognizing their cognitive biases, a world where science, like a candle illuminating the dark, occupies its rightful place in the public discourse.
-I’m thirsty for a world where traditional and oppressive forms of morality that restrict ordinary human actions or identities, especially sexuality and gender, be discarded in favor of a more liberal system that affirms the true freedom and equality of all people.
-I’m thirsty for a world where real practical solutions, built from the technological intelligence of humankind, work to improve the quality and length of life, instead of a world that draws false hope from ancient fables that talk about a afterlife that we know not of.
-I’m thirsty for an ethical system that is reasonable and proportional to the welfare of people and the severity of moral transgressions, a system that rejects extreme and eternal forms of cruelty, rejects moral justification of actions based on supposed divine commands, and rejects the extreme belief that human beings are depraved and therefore need to feel guilty and repentant about every little imperfection that they have.
-I’m thirsty for a culture where disbelief, dissent, and skepticism is respected as a good, rather than discouraged or blamed as the workings of a supernatural demon.
-I’m thirsty for true inspiration instead of unfounded hopes, true inspiration that comes from seeing people of all religious backgrounds who do great and brave things, or from understanding the majesty of this enormous natural universe where we are floating on a speck of dust revolving around a random star in a random galaxy out of hundreds of billions. It is this cosmic view of life that I am also thirsty for an end to the conceited worldview that manifests itself in fights over politics, land, and religion.
-And finally, I’m thirsty for learning and growing, and for taking the risk all the time of thinking for myself, rather than resigning myself to an unalterable theistic authority that supposedly rules over us all.
That’s what I’m thirsty for.
Humanists, what are YOU thirsty for?